[Advaita-l] DSV in the advaitasiddhi: adhyAsa is substantiated

[Bhaskar YR]

shukti ajnAna (and rajata jnAna) is kAraNa for rajata, but how is, shukti ajnAna be kAraNa for shukti perception/experience, or to consider, shukti ajnAna as one of the options above ? (in general, ajnAna of a thing be the cause for that thing? ) 

Isn't it shukti jnAna kAraNa for shukti ? (though,  brahma ajnAna is the kAraNa for *all* that is seen in DSV)

praNAms Sri Ravi Kiran prabhuji
Hare Krishna

Is it not bit confusing!!??  Nevertheless a  valid point.  First of all  I am not able to understand why the prefix  'shukti' to the ajnAna  here to say shukti ajnAna  is the kAraNa for shukti perception / experience that too when mUlAvidyA is the root cause for both shukti and rajata bhrAnti??  Let that be aside, what is there in our day to day experience??  (ofcourse, adhyAsa needs to be defined in a  'natural' way based on lOka vyavahAra, this is what bhagavatpAda insists in adhyAsa bhAshya).   when I see a rajata in place of shukti, there must of some sAdrushya between shukti and rajata or between rajju and sarpa if that is not the case then anyone can see anything in place of something.  Like, in  place of rajju one can see rajata and in place of shukti one can see sarpa!!  In the above shukti-rajata example, if we say :  'he sees or has the knowledge of rajata in place of shukti', in this sentence the word 'shukti' denotes the object 'shukti' whereas the word 'rajata' has only prateeti lakshaNa only.  Because, the rajata in place of shukti is anyathAjnAna / anyathAgrahaNa  (wrong knowledge only) and there is no rajata at all in this example.  bhAshyakAra says in sUtra bhAshya like this : shuktikAM rajatamiti pratyeti , etyatra shukti vachana eva shuktikAshabdaH, rajata shabdastu rajata prateetilakshaNArthaH, pratyetyeva hi kevalaM rajatam iti na tu tatra rajataM asti.

Whereas if both rajata and shukti kevala bhrama due to avidyA brahman cannot be established as prajnAna Ghana. In the above example we are seeing 'rajata' if it is avidyAdhyasta we can assume its adhishtAnaM / ashraya as something like 'shukti' or some other glittering object ( like if sarpa is avidyasta adhishtAna is something like rajju, crack on the floor or mUtra dhAre etc.) And it can be established through pratyaksha pramANa as both rajju and shukti are pratyaksha gOchara.  It is because of the simple fact that there should be some sAdrushya (similarity) between kalpita jneya and its adhishtAna / Ashraya.  If everything is mere 'bhrama' as I said above, why we are not assuming sarpa in place of shukti or rajata in place of rajju??  One may give talamalanaadi parikalpitaM example but for that example too adhishtAnam is not bhrama.  

Hari Hari Hari Bol!!!
bhaskar